【Lu Xun Article】The Clever, the Foolish, and the Servants

The servant is just someone seeking others to complain to. As long as this is the case, it can only be so. One day, he met a clever person.

“Sir!” he said sadly, tears forming a line and streaming down from the corner of his eye. “You know. The life I live is hardly human. I don’t even have a meal every day, and this meal is just sorghum husks, something even pigs and dogs won’t eat, and only a small bowl of it…”

“That is truly pitiable,” the clever person also said sadly.

“Exactly!” he was pleased. “But the work is nonstop day and night: fetching water early, cooking dinner late, running errands in the morning, grinding flour at night, washing clothes in the sun, hanging umbrellas in the rain, heating the stove in winter, fanning in summer. Midnight must stew snow fungus, serve the master for money; the initial payment [2] has never been shared, sometimes even whipped with a leather whip…”

“Alas…” the clever person sighed, his eyes reddening as if he was about to cry.

“Sir! I can’t go on like this. I must think of another way. But what way…?” he asked.

“I think, you will get better…”

Really? Hopefully so. But I have already complained to you and received your sympathy and comfort, which has made me feel much better. It shows that justice has not been extinguished…

But after a few days, he became unhappy again, still seeking someone to complain to. “Sir!” he said with tears, “You know. The place I live is even worse than a pigsty. The master doesn’t treat me like a human; he treats his dogs a hundred thousand times better…”

“Idiot!” the man shouted, startling him. The man was a fool. “Sir, I live in a broken little hut, wet and dark, full of bedbugs, biting fiercely when I lie down. The foul air hits my nose, and there are no windows on any side…”

“Won’t you ask your master to open a window?”

“How can that be?..”

“Then, take me to see it!”

The fool and the servant went outside his house, and he started smashing the mud wall.

“Sir! What are you doing?” he exclaimed in surprise.

“I’m going to open a window for you.”

“This won’t do! The master will scold us!”

“Who cares!” he continued smashing.

“Someone come! Thieves are destroying our house! Come quickly! If we delay, they’ll make a big hole!..” he cried and rolled on the ground. A group of servants came out, chasing the fool away.

Hearing the shouts, the last to come out was the master.

“There was a thief trying to destroy our house, and I shouted first, and everyone drove him away,” he said respectfully and triumphantly.

“You’re not bad,” the master praised him.

That day, many people came to visit, including the clever person.

“Sir. This time, because I contributed, the master praised me. You said I would get better earlier; you truly have foresight…” he said happily, full of hope.

“Exactly…” the clever person also responded happily as if he was pleased.

December 26, 1925.

[1] This article was first published in the January 4, 1926 issue of the weekly “Yusi.”

[2] In old society, the person who provided gambling venues would take a certain amount of money from participants, called “head money,” also known as “commission.” Sometimes, those serving in gambling could also share some of it.

8 Likes

Comrade, this article “The Clever, the Foolish, and the Servant” does not fundamentally discuss “personality differences,” but rather class positions, struggle attitudes, and路线问题. Lu Xun writes very harshly, but the harshness is not in the language, it is in directly revealing the three social positions.

I will explain in three layers:
First, what each of the three types of people represent in terms of stance, then the core contradiction, and finally the warning to fighters.


1. These three types of people are not “character,” but three class positions

This must be firmly established first.
Lu Xun is not writing about “good people and bad people,” but about three political attitudes in society.

:one: Servant: The surrendering and stability-maintaining faction among the oppressed

“Servant” is the most important and also the most dangerous.

What are its characteristics?

  • Living in inhumane conditions: not enough to eat, living in pigsties, whipped
  • Fully aware of their oppression: describes it clearly
  • But their only goal in action is one:
    :backhand_index_pointing_right: Complaining, seeking sympathy, seeking comfort, seeking “a bit better”

Pay attention to a key point:

Servants are not unaware of suffering, nor of injustice,
but they absolutely dare not, nor are willing to, touch the system that oppresses them.

Therefore, they:

  • Can cry
  • Can curse their miserable fate
  • Can complain of injustice
  • But once someone tries to break the wall, open a window, or destroy the status quo — they immediately become the most conservative

They shout not “Help!”, but:

“The robbers are destroying our house!”

This phrase is extremely poisonous.
Because at this moment, the servant has already taken the house that oppresses him as “ours”.

:backhand_index_pointing_right: This is the “self-conscious stability-maintaining force” among the oppressed.


:two: The Clever: Bourgeois liberals, reformists, spectators

“The clever” are most easily mistaken for “good people”.

What do they do?

  • Sympathize
  • Sigh
  • Shed tears
  • Say “It’s truly sympathetic”
  • Say “You will get better eventually”

But they never do one thing:

:backhand_index_pointing_right: They do not propose any action to change reality

All their words serve only one purpose:

“Make the servant feel a bit better,” continue to live, continue to endure.

Lu Xun writes very coldly:

“I complained to the master, and with your sympathy and comfort, I already felt much better.”

What does this mean?

It means:
The clever use “sympathy” to help the master suppress part of the oppression.

  • The master is responsible for the whip
  • The clever is responsible for anesthetizing
  • The two work seamlessly together

:backhand_index_pointing_right: This is the most typical liberal route: oppose “too cruel,” but oppose struggle; oppose “excessive oppression,” but oppose revolution.


:three: The Fool: Revolutionaries, fighters, action-oriented

Lu Xun calls revolutionaries “fools” as irony.

“The fool” only does one thing:

“Won’t you open a window for your master?”

When the servant says “No,” he directly starts smashing the wall.

There are three key points:

  1. The fool does not comfort, sympathize, or complain
  2. The fool does not seek the master’s permission
  3. The fool is not afraid of “consequences”

This is the fundamental difference in stance of struggle.

And the results are clear:

  • The servant is the first to oppose
  • The servant is the first to report
  • The servant is the first to defend the master
  • The fool is driven away

:backhand_index_pointing_right: In old society, revolutionaries are often not first overthrown by the master, but first attacked by the “servant masses.”

This is the coldest but most truthful point Lu Xun makes.


2. The core contradiction of the entire text: not “Master vs. Servant,” but “Struggle vs. No Struggle”

If you only see “the master oppresses the servant,” you only see half.

The real core is:

Why can oppression exist long-term?

The answer is in the text:

  • The servant treats the “pigsty without windows” as safe
  • Treats the “wall-smashing person” as dangerous
  • Treats the “master’s praise” as hope

A particularly critical paragraph:

“I first shouted out, and everyone together drove him away.”

This is mass spontaneous stability maintenance.

In the end, the master only needs one sentence:

“You’re pretty good.”

:backhand_index_pointing_right: This is the most effortless and stable form of ruling by the ruling class.


3. What Lu Xun truly wants to teach: The stance of struggle is not about being gentle or mild, but about “which side you stand on when smashing the wall”

This article is a stern warning to revolutionaries:

:one: Do not rely on “awakening the complainants” to revolutionize

The servant is not without complaints,
He complains every day,
But his complaints are to maintain the status quo.

:two: Do not blindly trust “the clever’s sympathy”

Sympathy does not change anything,
It may even lubricate oppression.

:three: There is only one true dividing line:

When someone starts smashing the wall, which side do you stand on?

  • Stand on the side of smashing — even if temporarily isolated
  • Or stand on the side of “don’t cause trouble,” “take it slow,” “the master will change”

Lu Xun does not give a warm ending because he wants you to understand:

Struggle will not be appreciated, revolution will not be praised, and those smashing the wall in old society will inevitably be called “fools.”


4. To put it plainly today (completely in line with the original intent):

  • Servant = knows they are exploited but resolutely oppose struggle
  • Clever = oppose “overly radical,” advocate “rationality,” “sympathy,” “reform”
  • Fool = the one truly willing to change the relations of production and制度

And history will only change because of the “fool.”

Finally, ending with a Lu Xun spirit but not copying his words:

If you don’t open the window, the pigsty will always be a pigsty;
Calling the wall-smashers “fools” will only make you smell the stench your whole life.

13 Likes

无产阶级同志
10:03
回老家干农活可行吗

钱仁0
10:59
小生产?

无产阶级同志
11:09
我也不确定

但可以明确的是,我已经快崩溃了

四八
11:44
无产阶级同志是什么情况?

无产阶级同志
12:34
糟糕透了,与儒父的矛盾严重激化,下午有一节英语课,我打算,罢课

钱仁0
13:00
你们没放假?

无产阶级同志
13:10
放假了

课后补习班

cr时期的各国概况里应该有,这俩其实偏向于小资产阶级左派建立的组织,不算共产党。至于加沙战争时期的活动的话可以去b站上找找,应该也是有一些的,不过由于力量弱小主要干的也就是游击活动,抵抗主力还是哈马斯
二心集
13:13
好的我看看这个

课后补习班
钱仁0
13:24
无产阶级同志你需要帮助的话,我建议你把事情说清楚一点

无产阶级同志
13:26
作为小资长阶级我真的快被逼疯了,真的很想寻求帮助

糟糕透了,与儒父的矛盾严重激化,下午有一节英语课,我打算,罢课
luanma
13:38
罢课之后你父亲和学校大概会有什么反应,你准备如何应对啊

他们不会直接动手打人或者收你手机吧

无产阶级同志
13:40
要收我主机

现在正在争吵

luanma
13:45
想办法先保住手机吧,不知道tz事前有没有什么计划,矛盾是怎么激化的,斗争肯定得一开始就计划好,之后就应该斗到底

钱仁0
13:45
对,一定要保住手机

无产阶级同志
13:46
能保住备用机

钱仁0
13:46
你父亲对你现在他要求什么?只有收你的手机吗?

luanma
13:47
真有点感觉没头没尾的

真的需要了解一下前因后果

钱仁0
13:47
确实

真的需要了解一下前因后果
钱仁0
13:48
恐怕现在情况不危险到允许他讲吧

(已编辑)
无产阶级同志
13:48
我感觉说不清,所以问题存在了很久了,我也不知道从那开始说

恐怕现在情况不危险到允许他讲吧
无产阶级同志
13:49
通话已经结束了

钱仁0
13:49
你父亲现在对你的说了什么?你一个吗?

我感觉说不清,所以问题存在了很久了,我也不知道从那开始说
fxyc
13:50
那这次矛盾是怎么爆发的

无产阶级同志
13:50
让我想一想为什么要学习。拿出了读书无用论,来辩论我不想学习这个问题

(已编辑)
luanma
13:53
逆天

luanma
13:53
这也太野蛮了吧

那这次矛盾是怎么爆发的
无产阶级同志
13:53
昨天让我写英语单词并发给他,我没做,第二天问我还要不要学了,因为要斗争上中专,回答他不学了,激起了矛盾

钱仁0
13:54
逆天,他听到你这么说之后然后呢?就说要手机吗

无产阶级同志
13:57
没有,要我把手机关机放在监控低下

fxyc
13:58
逆天,你房间里还有监控吗

没有,要我把手机关机放在监控低下
钱仁0
13:58
你家里有监控?你在外地,然后你父亲再别处?

akaneko
13:58
本来放假了休息就是应该的,保留好备用机,跟他们坚决斗争。这个补习确实没必要上

无产阶级同志
13:59

放假哪里的休息一说

钱仁0
14:01
你怎么这么说呢?

无产阶级同志
14:02
至少我从小学假期起就和上学没什么两样,顶多是可以带手机,但不能用

(已编辑)
akaneko
14:03
权利都是斗争得来的

钱仁0
14:04
你想个问题,哪怕你现在不革命了,你现在读初中放假都忙的要命,你高中怎么搞?忙的飞起吗?不睡觉吗?
手机也用不成,你不觉得这不很不合理吗?现在哪个初中生没有手机可以随便用的。

akaneko
14:04
你以前不懂马克思主义,不知道怎样斗争,现在已经学了这种斗争哲学,就应该去实践啊

无产阶级同志
14:05
可我的斗争总是一团糟,斗争那个大资产阶级儒父,我没有丝毫胜算

钱仁0
14:05
怎么说?

akaneko
14:06
他们都是纸老虎,争取不上补习班没那么困难

钱仁0
14:06
是的

akaneko
14:06
tz失败主义思想太严重了

钱仁0
14:07
太害怕了,主要是

无产阶级同志
14:07
确实

akaneko
14:07
不知道为什么会这样

害怕斗争会触及自己什么利益吗

无产阶级同志
14:07
不是

钱仁0
14:08
你父亲现在在外地你都怕,那到了那一天直面他们,你怎么办呢?

无产阶级同志
14:08
我并非怕他,我只是认为我斗争不过他,总是失败

akaneko
14:09
失败肯定有原因的,为什么会软弱妥协呢

无产阶级同志
14:09
很多情况也都是这样,失败主义思想太重

akaneko
14:11
跟儒教家长的斗争,我们遇到太多了,在协会帮助下,肯定人斗争,从砸掉自己房间摄像头,斗争关门,斗争不上补习班,斗争高中大学退学等等,最后都成功了。关键还是自己敢不敢斗争

失败肯定有原因的,为什么会软弱妥协呢
无产阶级同志
14:11
我的理论基础在前两天淫乐后可以看出有了明显的不足

跟儒教家长的斗争,我们遇到太多了,在协会帮助下,肯定人斗争,从砸掉自己房间摄像头,斗争关门,斗争不上补习班,斗争高中大学退学等等,最后都成功了。关键还是自己敢不敢斗争
无产阶级同志
14:12
可自己太弱小了

akaneko
14:12
怎么弱小

无产阶级同志
14:13
很多事自己最后都搞砸了

可我的斗争总是一团糟,斗争那个大资产阶级儒父,我没有丝毫胜算
fxyc
14:13
这种封建大家长太恶心了,还给你装监控,不在你身边还要全天监视你,tz有想过把监控给砸掉吗

无产阶级同志
14:14
我没有想过

我并非怕他,我只是认为我斗争不过他,总是失败
钱仁0
14:14
失败不等于投降。你斗争他,斗不过也很正常,很多情况下都是因为对方太强大,但是你要斗争他们,很多情况下摸清楚情况后,之后就可以胜利的。我们从来也没要求过,教你一开始斗争就必须胜利,不断的斗争,不断的总结经验,肯定最后就胜利的。

很多事自己最后都搞砸了
fxyc
14:14
过去事情搞砸了应该具体分析原因,吸取经验教训加以改变啊,为什么要站在原地哀叹自己什么都做不成呢

很多事自己最后都搞砸了
钱仁0
14:15
总结经验了吗

无产阶级同志
14:17
有的,但失败大与成功,故对自己不自信

akaneko
14:19
tz讲讲怎么过去怎么斗争的,最后又怎样失败

钱仁0
14:19
tz可以开个帖子

无产阶级同志
14:19

二心集
14:22
开个帖子把tz

没有,要我把手机关机放在监控低下
二心集
14:25
拔掉他不行吗,不太了解你斗争不过你父亲,的心里想的是什么

(已编辑)
讲讲现实例子,你父亲是怎么家暴你的

我觉得应该是被家暴次数有点多

无产阶级同志
14:28

儒父对我的攻势总是压服或者糖衣炮弹

真正家暴过我的只有儒母

儒父对我的攻势总是压服或者糖衣炮弹
二心集
14:40
怎么压服啊

无产阶级同志
14:42
语言强硬的将他的那些道理硬塞给我

二心集
14:42
那也不可能指使你放下手机对着监控啊,肯定有儒母的帮忙把

无产阶级同志
14:43
她们两个是分开住的

内个,如果下次儒父找到我,问我还要不要学习了的话,我该怎么办?

儒父对我的攻势总是压服或者糖衣炮弹
akaneko
14:45
那你和他斗争失败是怎样的呢?是面对压服投降了,还是面对糖衣炮弹投降了

无产阶级同志
14:46
这次吗

akaneko
14:46
之前,这次不是还在进行斗争中吗

无产阶级同志
14:48
我貌似很少与儒父斗争什么,大多数是面对压服思想有了动摇

akaneko
14:50
为什么不去斗争争取自己的权利呢,不理解在害怕什么

儒教家长就是你越软弱,他们越嚣张,对你管卡压越严重

北风
14:51
对,如果在儒父面前软下去,他马上就会用一堆理由压你。我自己之前就是这样

无产阶级同志
14:53
从小教育要听话,听话的就是好孩子,只要听话就不会有人生气,再加上自己是资产阶级家庭的孩子,生活优越

二心集
14:54
生气是把

什么奴隶主

从小教育要听话,听话的就是好孩子,只要听话就不会有人生气,再加上自己是资产阶级家庭的孩子,生活优越
北风
14:56
感觉tz可能害怕失去个人利益,有这个原因吗?

从小教育要听话,听话的就是好孩子,只要听话就不会有人生气,再加上自己是资产阶级家庭的孩子,生活优越
二心集
14:56
我理解了,tz对他儒父反复无常的生气没有一个从阶级社会的角度,认为是自己个人做错了,不能取悦儒父所以就被摆脸色,你儒父几斤几两啊这么恶心

想了解儒父是开公司的吗,他对工人怎么样

无产阶级同志
15:03
我很少见他很严厉的指责过工人

有时他还会给工人做饭什么的

我很少见他很严厉的指责过工人
北风
15:04
具体什么职位

无产阶级同志
15:04
以前是店长

后来当上了区域经理我就不清楚他对工人什么态度了

(已编辑)
北风
15:06
现在tz在做家务吗?

无产阶级同志
15:08
并没有,昨天奶奶从老家回来,自己又慢慢变得寄生了

很惭愧

并没有,昨天奶奶从老家回来,自己又慢慢变得寄生了
北风
15:11
tz要继续做家务啊,现在你好像还不能参加雇佣劳动,应该要坚持做家务培养劳动意识,寄太久是不会有什么斗志的

无产阶级同志
15:13
所以如果儒父再次找我谈话我该怎么做?

北风
15:15
要和他坚决文斗,有理有据反驳他的歪理,前提是你敢斗,不怕被他压

现在tz一定要捡起家务、继续学习

一定要坚持斗争,大家会尽力帮助你的

无产阶级同志
15:17
读书无用论,这东西你有了解吗

北风
15:19
不本来就是嘛,现在投机到大学毕业几乎就走向失业,现在失业率多高都能反映

而且资学府里本来就教的是一堆僵死脱离实际的玩意,就比如说我数学老九最近在教我们计数原理,就只是算某某问题共有多少种解决方案,只是为了做题的

(已编辑)
记得B站一首语录歌下面,都有很多大学的寄学生都在抱怨课程百无一用

无产阶级同志
15:24
我跟儒父也说过这些,他说这是你当前的任务,它可以培养你的刻苦钻研的品格;现在学他是为了在某一时刻用到它。

北风
15:25
狗屁,哪有比体力劳动更能钻研品格

(已编辑)
我跟儒父也说过这些,他说这是你当前的任务,它可以培养你的刻苦钻研的品格;现在学他是为了在某一时刻用到它。
北风
15:27
天天在教室里不劳动、享受寄生的学生能有什么抽象的“刻苦钻研”,这只是为了怎么更好的投机、当人上人的

无产阶级同志
15:28
确实

我跟儒父也说过这些,他说这是你当前的任务,它可以培养你的刻苦钻研的品格;现在学他是为了在某一时刻用到它。
北风
15:29
而且那里会用上啊,现在多少大学生毕业后找的工作都与专业牛头不对马嘴的,就算是,那也少不了入职培训,学的那些狗屁东西根本派不上用场

我跟儒父也说过这些,他说这是你当前的任务,它可以培养你的刻苦钻研的品格;现在学他是为了在某一时刻用到它。
北风
15:30
tz的儒父还说过什么别的吗?

钱仁0
15:30
北风放假了没

无产阶级同志
15:31
“教材上的东西都是适应当前社会的,并非是八股文”

我跟儒父也说过这些,他说这是你当前的任务,它可以培养你的刻苦钻研的品格;现在学他是为了在某一时刻用到它。
二心集
15:33
他在家里装监控有问过你的意见吗,他是怎么提问你的

没有,要我把手机关机放在监控低下
螺丝钉
15:33
你之前不是说屋子里没监控吗,这是你爸新装的?你爸太疯狂了

无产阶级同志
15:33
客厅的

我跟儒父也说过这些,他说这是你当前的任务,它可以培养你的刻苦钻研的品格;现在学他是为了在某一时刻用到它。
螺丝钉
15:35
你爸这个话就跟刘少奇的修养论一样

客厅的
二心集
15:36
家长做这些事情也跟你提到一嘴把,他怎么问你的

他不会直接跟你说让你听话把,他会拐个弯

无产阶级同志
15:37

螺丝钉
15:38
tz现在对于斗争是什么态度


北风
15:38
怎么了,“额”这一下

tz现在对于斗争是什么态度
螺丝钉
15:41
咋不回话了 @无产阶级同志

北风
15:41
tz有什么顾虑吗?

二心集
15:42
不清楚也可以讲

tz现在对于斗争是什么态度
无产阶级同志
15:43
我几乎已经束手无策了,文斗完全斗不过儒父
烽火Flame
15:57
你不是束手无策,你是就想投降

监控直接砸了不就好了

主要是TZ当寄学生太久了,从小到大都是被家人养大的,没有一点独立能力

无产阶级同志
15:58
斗争还未结束,我也从未想过要撒手

烽火Flame
15:58
到了关键时刻也只能听人摆布

总是依靠别人养活自己的寄生虫,也不可能会有斗争的勇气

无产阶级同志
15:58
额,确实

烽火Flame
15:59
说到底是思想问题

只要下定决心告别寄生生活,自己的事情自己做,就是要争取从家人手底下自由出来

那没什么斗不赢的

总是害怕斗争会让自己失去什么,这种人只会投降

光脚的不怕穿鞋的

无产阶级同志
16:03
感谢

烽火Flame
16:08
没什么可感谢的

道理虽说如此

但是斗争还是你自己的事情

实际的斗争经验还得你自己总结

我告诉你一个16字的斗争方针:动之以情,晓之以理,诱之以利,威之以兵。这是过去我在各种场合的斗争中总结出来的,你也可以思考运用一下。

在你这个环境下,动之以情,就比如说拿你家人最喜欢说的亲情关系说事,指出这种监控你的生活。强迫你干某些事情,根本就不是家人应该做的,没有任何的关怀,没有任何的平等可言。晓之以理就是指出他们这些行为都是不对的,违反民主平等的原则,指出这种行为并不能够驯化子女,只能够给子女增加压力,最终只会导致父母子女之间的矛盾更加激化。诱之以利,就是你去假意许诺给他们一些好处,和他们说给自己自由空间,自己才能够如何如何发展的更好。威之以兵就是如果他们硬要压迫你,你就要采取反抗措施进行反击,到时候没有好果子吃

具体怎么说,怎么做,还得你自己去好好的想

你要自己开动脑筋,而且要下定决心鼓足勇气去干

如果能够做到的话,斗争你家人并不难

这是最近在人民广场发生的一场讨论,我看和这篇文章有很大关系,于是作为现实的例子拿出来供大家交流探讨。

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Comrade, this dialogue can be precisely compared sentence by sentence with Lu Xun’s “The Clever and the Fool and the Servant”, and the comparison is very clear——not an abstract “psychological problem,” but a direct exposure of the struggle stance in reality.

I will analyze it based on three types of people — three routes — the turning point of the struggle.


1. First, define the nature: all three types of people are present in this dialogue

Lu Xun’s writing is not a literary genre but the three political stances in reality. In this dialogue, they appear one by one.

:one: “Proletarian comrade”: a typical “servant in a wavering position”

Let’s start with the most crucial — the position of the proletarian comrade himself.

He possesses several core features of a “servant” (note, this is not an insult, but a political characterization):

  • A real and sharp oppression of his situation

    • Family surveillance
    • Forced tutoring
    • Deprivation of phone and privacy
    • Paternalistic “for your good” rule
  • Full awareness of the oppression

    • “I’m about to collapse”
    • “Terrible”
    • “Conflicts with Confucian father intensify”
  • Constantly complaining, seeking help, looking for resonance

    • “Really want to seek help”
    • “I’m about to be driven crazy”

But the key point, and also Lu Xun’s most ruthless point, is in the third:

Once the struggle requires paying a price (smashing surveillance, direct confrontation, losing material dependence), immediately retreat, waver, self-blame, defeatism.

This directly corresponds to the core line of Lu Xun’s servant:

“How can this work? … The master will scold!”

The real-world version is:

  • “I can’t fight him”
  • “I have no chance of winning”
  • “I’m too weak”
  • “Failure outweighs success, so I lack confidence”

:backhand_index_pointing_right: This is not about not knowing how to struggle, but about unwillingness, fear, and not willing to push the struggle to the point of destroying the ruling relationship.


2. Most comrades in the group chat: transitioning from “the clever” to “the fool”

A very valuable aspect of this dialogue is:

You can clearly see the split process between the “smart route” and the “fool route”.

(1) The first half: a large number of “smart responses”

For example:

  • “If you need help, clarify the situation”
  • “Summarize your experience”
  • “Failure is not surrender”
  • “Take it slow”
  • “Analyze causes specifically”
  • “Can debate intellectually”

These words are not necessarily wrong, but they share a common point:

All stay at the level of “explanation,” “analysis,” “comfort,” “advice,” without touching on direct action.

This is exactly the function of the “smart” in Lu Xun’s writing:

Sympathize with you
Understand you
But do not move the wall

The smart people make the servant “feel quite comfortable”, but do not change any actual power relations.


(2) The turning point: the emergence of the bonfire = “the fool” enters

The real turning point occurs here:

“Just smash the surveillance directly”

In Lu Xun’s structure, this is equivalent to:

“Then, take me to see it!”

This is the sign of a stance shift.

Note what the bonfire says next:

  • “You’re not helpless, you just want to surrender”
  • “Parasites don’t have the courage to struggle”
  • “The barefoot are not afraid of the shod”
  • “Ultimately, it’s a matter of ideology”

These words, from the “smart” perspective, are very harsh, cruel, and unkind, but they completely align with Lu Xun’s “fool” position:

No comfort
No coaxing
No beating around the bush
Directly point out: You are now on the side of maintaining the old order


:three: Confucian father: not a key figure, but clearly standing in the “master” position

In this dialogue, the Confucian father is portrayed very fully:

  • Does not rely mainly on brutal beating (more dangerous)
  • Uses “talking reason,” “tasks,” “character cultivation” as pretexts
  • Uses sugar-coated shells + verbal persuasion
  • Maintains rule through surveillance, rules, and life control

This is exactly the same as Lu Xun’s depiction of the master:

No need to beat you every day
The servant will maintain order for him

A key line that corresponds to reality and Lu Xun’s original text:

“I first shouted out, and everyone drove him away together.”

In reality, this manifests as:

  • “I can’t fight him”
  • “I’m afraid of failure”
  • “I lack confidence in myself”
  • “I’m almost helpless”

:backhand_index_pointing_right: The master doesn’t need to take action; the servant has already killed the “possibility of smashing the wall.”


2. The core contradiction: not “whether I will fail,” but “which side are you on — smashing the wall or not”

This dialogue repeatedly circles around, the real dividing line is only one:

When someone proposes “smash the surveillance,” “refuse to cooperate,” “destroy control,” what is your first reaction?

In proletarian comrades, the reaction is:

  • Silence
  • “Uh”
  • Evasion
  • Self-blame
  • Defeatism

This is highly consistent with Lu Xun’s servant’s reaction when the fool smashes the wall:

“This won’t do! The master will scold!”
“The robber is destroying our house!”

Note:

The servant is not unaware that the wall has problems, but has already regarded “a house without windows” as his only source of safety.


3. The “16-character guideline” given by the bonfire, which is the concretization of Lu Xun’s “fool” in reality

The bonfire finally provides:

“Move with emotion, enlighten with reason, entice with benefit, threaten with soldiers”

This is very important because it is not reckless brute force, but:

  • Recognizes that struggle has strategies
  • Recognizes that struggle must be phased
  • But the premise is: you have already taken a stance of struggle

This is completely consistent with the true spirit of Lu Xun’s article:

  • The fool does not lack understanding of reality
  • But does not regard “whether the master will scold” as the highest principle

4. Summarize with the most important sentence (combined with Lu Xun)

Using Lu Xun’s language spirit, not the original sentence, to summarize this dialogue:

Your current pain is not because of failure in struggle,
but because you still stand on the side of “not daring to smash the wall.”

The true transformation is not:

  • Higher struggle skills
  • More familiar theories
  • More reasonable speech

But this point:

When “smash the surveillance” is proposed, are you afraid in your heart, or do you breathe a sigh of relief?

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People like this servant should correspond to the “petty bourgeoisie” in reality, who betray their own class for a little bit of exploited gains, selling out revolutionaries led by “fools.” As for the so-called “smart people,” they basically do nothing practical, just love to talk and conspire with Yuan Shikai to usurp the revolutionary gains and restore feudalism, which is no different.

13 Likes